Exegetical and Hermeneutical Commentary of Job 39:7

He scorneth the multitude of the city, neither regardeth he the crying of the driver.

7. The verse reads,

He scorneth the tumult of the city,

And heareth not the shoutings of the driver.

The wild ass is frequently referred to in the poetry of the Arabs, who were passionately fond of hunting it. Prof. Ahlwardt has collected from his unequalled reading in the Poets a list of statements regarding the creature which is of great interest ( Chalef Elamar, pp. 341 360). The colour on the upper part of the body, the neck and higher part of the head is light bay, with a coffee-brown band running down the back to the tuft of the tail; between this band and the bay there is some white. The other parts are of a silver grey, tending to white on the under-side of the body. The animal is described as “thick,” “thick-fleshed,” but also “narrow-built,” that is, behind and in front, and hence it is compared to the point of an arrow. The tail is long. Its pace is exceedingly quick, only the fleetest horses being able to overtake it; and when running it holds its head to the side in frolicsomeness and performs all manner of pranks and capers. A troop of wild asses is usually small, consisting of a male, one or two females, and the young. This is confirmed by Tristram, who says, “I have seen this ass wild in the desert of North Africa, in troops of four or five” ( Nat. Hist. of the Bible, p. 43). Wetzstein on the contrary speaks of the herd as consisting of “several hundred” ( Del. ii. p. 331). The abode of the wild ass is in deserts, untrodden by man (comp. Job 39:6), hence he is called “the solitary” (comp. Hos 8:9, “A wild ass alone by himself”). In spring he frequents the plains in which there are pools, and later the heights where grass is abundant (comp. Job 39:8). On these heights he passes the summer with the females; and there he stands and keeps watch, spying the approach of foes (comp. Jer 14:6, “The wild asses did stand in the high places &c.”). The poets compare a deep ravine or abyss to the “belly” of the wild ass, which is often lank and empty from want of food (Jer 14:6). He is said to live to a great age, over a hundred years. The flesh is delicious, and for this reason, as well as for the excitement of the chase, the creature was eagerly hunted by the Arabs. His vigour and hardiness are testified to in the proverb, “sounder than a wild ass.”

Fuente: The Cambridge Bible for Schools and Colleges

He scorneth the multitude of the city – That is, he sets all this at defiance; he is not intimidated by it. He finds his home far away from the city in the wild freedom of the wilderness.

Neither regardeth he the crying of the driver – Margin, exacter. The Hebrew word properly means a collector of taxes or revenue, and hence, an oppressor, and a driver of cattle. The allusion here is to a driver, and the meaning is, that he is not subject to restraint, but enjoys the most unlimited freedom.

Fuente: Albert Barnes’ Notes on the Bible

Verse 7. He scorneth the multitude] He is so swift that he cannot be run or hunted down. See the description in Job 39:5.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He scorneth; either,

1. He feareth them not when they pursue him, because he is swift, and can easily escape them. Or,

2. He values them not, nor any provisions or advantages which he may have from them, but prefers a vagrant and solitary life in the wilderness before them. Or,

3. He disdains to submit himself to them, and resolutely maintains his own freedom.

The multitude of the city: he mentions the city rather than the country, partly because there is the greatest multitude of people to pursue, and overtake, and subject him; and partly because there is the greatest plenty of all things to invite him; the fruits of the country being laid up in cities in greatest abundance.

Neither regardeth, Heb. heareth, i.e. obeyeth. Of the driver, Heb. of the taskmaster, or exactor of labour, i.e. he will not be brought to receive his yoke, nor to do his drudgery, nor to answer to his cries or commands, as tame asses are forced to do.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. multituderather, “din”;he sets it at defiance, being far away from it in the freedom of thewilderness.

driverwho urges on thetame ass to work. The wild ass is the symbol of uncontrolled freedomin the East; even kings have, therefore, added its name to them.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

He scorneth the multitude of the city,…. Choosing rather to be alone in the wilderness and free than to be among a multitude of men in a city, and be a slave as the tame ass; or it despises and defies a multitude of men, that may come out of cities to take it, Leo Africanus says r it yields to none for swiftness but Barbary horses: according to Xenophon s, it exceeds the horse in swiftness; and when pursued by horsemen, it will outrun them, and stand still and rest till they come near it, and then start again; so that there is no taking it, unless many are employed. Aristotle t says it excels in swiftness; and, according to Bochart u, it has its name in Hebrew from the Chaldee word , “to run”. Or it may be rendered, “the noise of the city”, so Cocceius; the stir and bustle in it, through a multiplicity of men in business;

neither regardeth he the crying of the driver; or “hears” w: he neither feels his blows, nor hears his words; urging him to move faster and make quicker dispatch, as the tame ass does; he being neither ridden nor driven, nor drawing in a cart or plough.

r Ut supra. (Descriptio Africae, l. 9. p. 752.) s Ut supra. (De Expedition. Cyril, l. 1.) t Hist. Animal. l. 6. c. 36. u Hierozoic. par. 1. l. 1. c. 9. col. 63. w “non audiet”, Pagninus, Montanus.

Fuente: John Gill’s Exposition of the Entire Bible

(7) The crying of the driver.Or, the shoutings of the taskmaster. The word is the same as is applied to the taskmasters of Egypt, and this suggests the question whether or not there may be a reminiscence of that bondage here.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7. Multitude Better, tumult.

Fuente: Whedon’s Commentary on the Old and New Testaments